Coming to prominence in the early '60s, at the dawn of folk's re-emergence and the rise of the hippie counterculture, John Fahey revolutionized steel-string guitar playing by wedding the fingerpicked blues of Mississippi John Hurt to the structuring prin-ciples of classical composers like Sibelius and Brahms to craft something wholly American. Or as a 1959 article (included in the recent Fonotone box set) noted: "[Fahey] never fully grasped the meaning of Heidegger's angst until he heard it expressed in its supreme articulation on a 78 rpm record by Blind Willie Johnson." Ignoring the segregation of high and low culture, Fahey found something endemic to both, creating a body of work that hangs in the halls of American genius somewhere between Coltrane and Whitman.

¶ 6:33 PM 0 comments

I'm not joking. My parents were in the early stages of this long-suffering disease.
I mean divorce.
Not incest.
We all knew about that.
That was tolerable as long as you didn't talk.
But divorce?
That was much worse.
Much.
I felt lousy all the time.
So, you might say that me and the other kids were "thrown" together.

¶ 5:12 PM 0 comments

He made it clear that one way Hamas planned to encourage the next generation to follow sharia was to revamp the Palestinian education system, separating girls' and boys' classes and introducing a more Islamic curriculum.

"We will take such measures because we look at examples in the West, like Sweden. They have the highest level of co-education and the highest level of suicides," he said.

¶ 8:26 PM 0 comments

Reason in the fundamental sense is the welcoming, remembering, recognizing response to a call from someone or something. Fundamental reason is a response that makes possible reason in the second, narrower, emaciated sense, but that second sense of reason is also a kind of response. Otto Pöggeler points out that for Heidegger the essence of thought is not questioning, though the thinker must question. The essence of thought is not questioning because questioning relies on already finding oneself called by something and submitting oneself to it. One cannot question unless one is already in a world that reveals itself and makes demands.

¶ 8:13 PM 0 comments

Consider, for starters, the musical development, within a mere ten words, from the two plants of healing—Arnika for the limbs, Augentrost for eyes—to the drink from the well and the Sternwürfel. Just as the reader is thinking that the drink, like the two heal-alls, can bring renewal, the gold star Celan and his fellow Jews were forced to wear comes to mind, reinforcing the death aura of the poem’s title. (The name “Todtnauberg” contains, of course, the German word for “death,” Tod, and so we can read Celan’s title as “the mountain of death,” but the name’s etymology has a wholly different import: in 1025 A.D. Emperor Henry II took the town from the French, who had originally called it “Toutenouua,” or “all new.”)

¶ 7:34 PM 0 comments

A Sneeze in the Expanse of That-Which-Regions

¶ 8:41 PM 0 comments

What is it that founds or enables this difference? It is the ontological difference - only recast in Derrida as differance.

¶ 6:25 AM 0 comments

retyping some cool sections of

¶ 1:59 AM 0 comments

In this paper I will concentrate on making understandable Martin Heidegger's notion of Mitda-sein

¶ 1:55 AM 0 comments

The writings of Heidegger have been classified as a Schedule I controlled substance.

¶ 8:06 AM 1 comments

He is constantly trying to deconstruct the politics of architecture and it's place in history. He actively embodies Heidegger's idea that "dwelling means to recieve the sky"

¶ 2:11 PM 0 comments

Heidegger says that the world is disclosed in language itself, and isn't something which is first disclosed independently of language. To Dr. Grandin, the world is disclosed in pictures, and that seems to me a more primordial disclosure than language.

¶ 1:40 AM 3 comments

Heidegger, the existentialist thinker who made the term 'authenticity' popular in the first place, and whose many real achievements as a philosopher of authenticity are almost negated by his proto-schwag propensity for dressing like a Swabian peasant and living in a ski hut all year round.

¶ 9:12 PM 0 comments

From Heidegger we might ask if art can ever be enacted without a prior ethics - art happens, yet why 'ought' it?

¶ 9:02 PM 0 comments

The geometry seems to be a hangover from poststructuralist rhetoric, and the antihistory seems an inheritance from Heidegger—a direct influence, who appears as the final authority in many of Agamben’s books, and practically invented this way of making 20th-century insights also eternal and existential while claiming to end metaphysics. One thing to know about Agamben is that he actually attended the Le Thor seminars from 1966 to 1968, at which the aged Heidegger held forth.

¶ 7:22 AM 0 comments

Kierkegaard and Heidegger made a philosophical concept out of the moment when someone rises above the constant flow of distractions to face their own being as responsible agents. Springsteen's music can be seen as the music of that exact moment.

¶ 7:17 AM 0 comments

Across the city, moody Pascal (Adrien Michaux) sputters in his studies and breaks up with his petite amie (Camille Carraz), a humorless nerdette who chooses cold Heidegger over bedtime cuddling.

¶ 2:17 PM 0 comments

Born in Lithuania in 1906, Levinas studied as a young man with Edmund Husserl and Martin Heidegger and later developed a philosophy of his own that holds as its core principle the "infinite responsibility for the Other."
After Heidegger joined the Nazi party in 1933, Levinas began what Gordon called "a laborious process of distancing his own philosophy from Heidegger's." He eventually came to regard his teacher's philosophy as "suffering from a kind of moral autism," Gordon said.

¶ 10:20 AM 1 comments

At what point does one say of a man that he has become unreal?
He hugged his overcoat closer and tried to assemble in his mind Heidegger's argument about the use of moods.
We would think ourselves continuous with the world if we did not have moods.
It is state-of-mind that discloses to us
(Heidegger claims) that we are beings who have been thrown into something else.
Something else than what?
P. 98

¶ 9:32 AM 0 comments

Sie sind das was betreiben
[They are that which operates]
there are many Germans in
Buenos Aires they are all
soccer players the weather
is lovely wish you were here
    GERYON

Zum verlorenen Hören
[To lost hearing]
There are many Germans
in Buenos Aires they are
all Psychoanalysts the
weather is lovely wish you
were here
    GERYON

Die Angst offenbart das Nichts
[The anxiety reveals the nothing]
There are many Germans in
Buenos Aires they are all
cigarette girls the weather
is lov-

¶ 9:01 AM 3 comments

"The fields gather us into their expanse, Heidegger wrote, and reflective thinking begins," Tine said, prattling on like her newly found stream. "It's not practical thinking. It's something else. It's an openness, Rubob. New springs start to flow. I guess that was the purpose of my walk today. How about you, Rubob?"

"Yes, Tine," Rubob said, hastening along.

"Heidegger called it a 'moving-into-nearness,'" Tine said, as they approached the stream on the hillside again. "I guess that means a nearness to the open fields."

¶ 7:04 AM 0 comments

The researchers draw on the work of several philosophers--notably Heidegger and Gadamer--to support their contention that 'play' or back-and-forth dialogue between designers and users can reveal the subtle inconsistencies between users with different perspectives.

¶ 6:22 AM 0 comments

[Smith] nails the strangeness of intellectuals and universities, which is the best part of her book. At one point, Howard notices a student's t-shirt, whose back and front read "BEING" and "TIME" respectively. "He reminded Howard a little of Howard at the same age. Those few, golden years when he believed Heidegger would save his life." Ah, youth.

¶ 7:08 AM 0 comments

In a Heideggerian register, scientism rests on the false assumption that the scientific or theoretical way of viewing things -- what Heidegger calls the present-at-hand -- provides the primary and most significant access to ourselves and the world. Heidegger shows that the scientific view of the world is derivative or parasitic upon a prior practical view of the world as ready-to-hand, that is, the environing world that is closest, most familiar, and most meaningful to us, the world that is always already colored by our cognitive, ethical, and aesthetic values.

¶ 7:59 PM 0 comments

For Heidegger, faith is 'absolutely the mortal enemy' of philosophy. Heidegger saw faith as the asphyxiation of epistemic and phenomenological challenges that formed one's existential Being. Faith is a dirty word in the field of philosophy; 'blind faith' is a cancer to the freedom of questioning. According to Heidegger, Christianity and faith is somewhat of a contradiction. Christian theology is a positive science because theology employs conceptual interpretative tools to make sense of God and metaphysics.

Christianity can engage modernity just like it did...the Jews did Egypt, or Christians did to Greece, because we can take what's good there, and we can elevate it through the revelation of Christ in the Bible.

¶ 2:34 PM 0 comments

The finitude of man (which I affirm) is not rooted in any limitations in being human (as Nietzsche and Heidegger supposed), but in the always partial disclosure of Being within any period of time (which Aristotle and Aquinas supposed).
...
Heidegger misread Aristotle as conflating Being and being as it is historically revealed in classical Greece. (Hence the "metaphysics of presence" that Heidegger lectured against.) A closer reading of Aristotle, as one finds in MacIntyre for example, reveals that Aristotle knew that Being was only partially manifested within history.

¶ 2:29 PM 0 comments

What is dangerous is not technology. There is no demonry of technology, but rather there is the mystery of its essence. The essence of technology, as a destining of revealing, is the danger.

P. 28

[I]n the realm of thinking, a painstaking effort to think through still more primally what was primally thought is not the absurd wish to revive what is past, but rather the sober readiness to be astounded before the coming of what is early.

P. 22

¶ 2:13 PM 0 comments

Yet, as I'd noticed earlier, the book also seemed quite distant and critical. And this was particularly true of one section that I had not really taken in before.

    This was actually not too surprising, since it was an extremely obscure discussion of something the book called 'Criminale's silence'. It turned on various deep philisophical concepts, as well as on some splendid German compound nouns that reached parts of thought that even my larger German dictionary did not reach. It concerned his interpretation of Martin Heidegger, the German philosopher with whom he had had, in print, a very famous quarrel (it was over irony, you will probably recall). Criminale's attack was in English translation, and by putting this and the book together I was able to grasp rather more of the issue this time round. Briefly, the question was whether it was possible to elevate thought over circumstance. The issue was Heidegger's famous silence after 1945, when the acknowledgedly great German thinker had refused to give any real account or explanation of his activities both as a philosopher and as a university rector over the Nazi years. (Incidentally, there is plenty written about this, if you want to follow it up.) Despite being banned from teaching for a while, Heidegger simply insisted that his thought lay so immeasurably far above and beyond the historical episode of Hitlerism and the Holocaust that it required no explanation, no confession, no apology.

    To Criminale, Heidegger was here taking the line of Hegel: 'So much the worse for the world if it does not follow my principles.' But this, Criminale said, led his thought into a fundamental philosophical error. This arose from two contradictory beliefs: thought stood above history, but also created it. For Heidegger, the task of the German philosopher (Heidegger saw Germany as the true philosophical nation) was therefore to deliver German history. That Heidegger tried. He thus trapped philosophy in an impossible position. He was fundamental to modern philosophy, no doubt about that. He placed it over and above history; yet the philosophy helped make the history, and it proved disastrous. Criminale held that this was in fact inevitable, since history could never satisfy philosophy, being made of muddle, conflict, and uncertainty. But that is what led to 'Heidegger's silence', which was impotence, and marked the end of the road not just for his thought but for his concept of the philosopher's task itself.

    So Criminale took the opposite view: the philosopher's work was what he called 'thinking with history'. This meant that philosophy itself was actually 'a form of irony', one of his more famous remarks. It observed failure, and dimantled itself. It did not consider a truth was something that corresponded to a reality. It assumed there was no escape from time and chance. However, the author of the book (this made the who, who, who much more interesting) argued that this had simply caught Criminale in the opposite trap. His view tied philosophy irretrievably to muddle, historical directionlessness, moral confusion. It also robbed him of the means of being free to think, or even to decide. So if one path lead to 'Heidegger's silence', the other lead to what was called 'Criminale's silence', which prevented him from constructing any form of mental or ethical independence. A familiar state, I thought, not unlike my own.

¶ 7:42 PM 0 comments

PARIS - A 76-year-old performance artist was arrested after attacking Marcel Duchamp's "Fountain" — a porcelain urinal — with a hammer, police said.

The suspect, a Provence resident whose identity was not released, already vandalized the work in 1993 — urinating into the piece when it was on display in Nimes, in southern France, police said.

¶ 3:32 PM 0 comments

The distinction of physical and phychic death is not really persuasive, especially for Heidegger, when it comes to "Existentialism." Heidegger in his Sein und Zeit already claims that there are indeed differend kinds of death, of which the physical death is only possessed by animals. and we, beings that reapproach Being, should face the Angst(dread) of death, which is not only physical, but also a fear of losing the self-structure based on one's conception of ordered world, or in Heidegger's term, the metaphysical world.

¶ 10:15 AM 0 comments

Here I show a Sophoclean flashback
To a remote diegetic past
Which must be seen in Sorry Wrong Number.
Illustrates deconstruction is Heidegger's lumber
And happiness comes in last.

¶ 11:16 PM 0 comments

What's exciting about the question Heidegger asks is that he isn't just turning theology toward man's experience of God as if theology were just religious psychology. Maybe faith requires certain ontological structures for Da-sein to be the kind of being that can even be towards God? I'm hoping I can find some Christian thought in this area that attempts to apply Heidegger's philosophy to Christianity without moving away from Christianity.

¶ 11:07 PM 0 comments

[I]n Heideggerian philosophy, the poet is the revelator, or the ‘unveiler.’ He is aware of the poetic essence of life. He lives spiritually by dwelling in destitution and in his poems embraces the revelation of the inexhaustible, perpetual moment. He casts off all explanation and philosophies, or theories, to find peace outside the realms of meaning and value. He does not present life as a value, and endeavours to rescue language from purpose, to create a space for the activity, or non-activity, of dwelling. Poetry and dwelling are intrinsically connected. The poet uses words and empty spaces, or gaps, to present the miracle of being: how something ‘is’ and how intense the very fact of its existence is.

¶ 10:51 AM 0 comments

MT: Our place in the world, our Being-in-the-world, I unconsciously went all Heidegger in my last question! Heidegger is such an important thinker: almost a fraud, if you are an 'analytical' philosopher, but key if you are part of the 'continental' tradition. And key for Blanchot. How do both these writers figure in your work and thinking?

SC: Blanchot is a clandestine companion whom I rarely teach and who interests very few of my philosophy students. He is a sort of secret resource for me. I read Blanchot often and what impresses me most is the limpid clarity, economy and strangeness of the critical writing. I intend to teach a seminar on Blanchot in New York before too long. Heidegger is a more public interest. I've just finished teach Being and Time for a whole year, that's 28 lectures, 2 hours per lecture. It was a complete f*cking nightmare to prepare every week, but the experience was exhilarating. I teach Heidegger in a very austere way, but keep veering off into issues in art, politics and life. But, to be clear, I wouldn't want to be in the same room as Heidegger, not even the same building! I always find his work possesses by a dangerous power that I try to inoculate myself against and always fail.

¶ 8:15 PM 0 comments

Nothingness turns to nothing

¶ 8:06 PM 2 comments

emphasis on attunement harkens back to both Pythagoras (whom some would identify as the true founder of the Hermetic tradition) and to Biblical (In the beginning was the word - that is to say, sound) and to Vedic traditions. The latter position has been revived in modern thought by Heidegger.

¶ 7:15 PM 0 comments